“Strikes Two” (b.1844 d.1922), an old Arikara Scout for the Army in the early days, tells a short story of another rock in the Berthold country, which bears some resemblance to the “Sacred Place of the Dog’s Trail” and to the stories of the Standing Rock, also. There were no men around that they could see. There is another stone there, too. They were going some place and they did not want to stop to fight the Sioux. The writer has never been able to corroborate this, so will pass it. The Plains Indians were much accustomed to keeping “Medicine,” or charms, and the early writers frequently mention different forms of this. It is very holy. Reclining Bear’s Story of the Holy Idol Stone. We counted over fifty graves where shallow excavations had been made to receive the bodies of the dead, and where the remains could be seen wrapped in blankets or duck tenting cloth. The man then went out but he would not come back for him, either. They did this.
These stones have the marks of animal’s feet upon them.
It was an old woman turned to stone, they say.”. There are many stories regarding the stone. From the study of these authorities it is quite clearly to be seen, we believe, that the Big Canoe of Catlin and the Ark of Maximilion and Matthews, and the Memorial of the Flood of the present day interpreters, maintained a great part in the religious affairs and ceremonies of the ancient Mandans.
They proceeded to cut saplings and make a sort of hammock in which they hoped to carry the stone to its new location. Then they started again and crossed the badlands and came on into the country of their own people. The commonly accepted version of the farmers upon whose lands these are to be found is that they are rocks which have been used to hold the bottom of the lodges from being flapped by the wind. The Indians repair to such places when they desire to make offerings or put up petitions; they howl, lament and make loud entreaties, often for many days together, which the French Canadians call weeping, though no tears are shed. Deep ruts, 100 feet wide in places, are still to be seen and are still traveled by Indian wagons and riders and loose cattle and horses. He was alive, but frail, in 1908 and lived then at Laughing Woods on the Grand river, some eight or ten miles above Bull Head Sub-Agency on the Standing Rock Reservation. Holy Idol Stone Mentioned in Lewis & Clark Journals. They have drawings upon them.
The dog went around him. That was down at the mouth of the river (Mississippi). Interpreters, “Hawk,” an educated Mandan-Gros Ventre. But it was a buffalo one time. I have mentioned before that six or eight of the young men were brought from the medicine lodge at a time, and when they were thus passed through this shocking ordeal, the medicine man and the chiefs returned to the interior, where as many more were soon prepared, and underwent a similar treatment, and after that another batch, and another, and so on, until the whole number, some forty five or fifty had run in this sickening circle, and by leaving their weights, had opened their flesh for honorable scars. The head is slightly larger than any other part of the body and the end of the tail is carved into a very graceful curve, similar to the end of a buffalo horn. When we came near to it, we sung songs and acted very respectfully then. Iron Roads had the following to say regarding it: “Yes, that black stone used to be a woman. These interesting counts of the winters, or years, show pictographs of the principal events of the several years, which took place among the people of the tribes. It was about a foot wide and a foot deep, there. These visits usually took place at the time of the eating of young corn and during the visit they would be feasted on corn and meat by the inhabitants. Many of the early travelers were thus confused and gave the name of a band as the name of a separate tribe. The Crying Hill Village people went there. Later on, Larned became a clerk for the post trader at Fort Rice, a Mr. Galpin, who was the husband of the famous Indian woman, Wambdiautapewin (Eagle Woman which all Look At). What she taught them is another story, too.”. The Painted Rock (Idol of the Holy Stone). There were red blankets there by that stone. Again and again the man stood in front of him with the pipe, but the dog walked around him every time. A tent had been erected for my convenience, close to that of Chase and Hawk’s camp, and, when I retired there to rest and refresh myself in the middle of the afternoon, Chase, who had spent some hours in dressing himself for the dance, came in and sat down.
After smoking for some time, he said: “You see where it is.
Upon inquiry, I learned that it had been removed from the center of the village and placed where it now is. The Palani went there too.”. The hill where this spirit woman first visited the young Sioux hunters is called by them Paha Wakan (Holy Hill). Congress. I never saw one myself, but I have heard of that one Black Shield had. Many theories have been advanced regarding the figure. She came one time. Three Sioux, Red Tomahawk (b.1850 d.1931) (the Indian Sergeant of Police who killed Sitting Bull on the Grand River), All Yellow and Kill Spotted once called upon the writer to talk. They, no doubt, saw many such stones on their forays against the Mandans and Arikara during this somewhat uncertain period. Their history would adorn the metamorphoses of Ovid.
Some of these were Mandans, but most of them were Gros Ventre, I believe. Dr. Washington Matthews, Assistant Surgeon of the U.S.Army, who was stationed in the upper Missouri Rive country for a time, was a frequent visitor to the Federated Village of the Mandans-Gros Ventre and Arikara at Fort Berthold, in the late sixties and early seventies, and had unusual opportunities of studying the people of those tribes. These men, and countless others, have received inspiration and spiritual strength when confronted by savage nature in her most terrible needs and awful grandeur; the sublimity of the “Force” gripped them and their souls as they, with downcast eyes, whispered the words of the ancient poet, “What is Man, that Thou are mindful of him?” These words find a corresponding echo in the heart of the Indian.
On the trip up river to the Mandan villages north of Mandan, N.D. much information was obtained from him regarding the names of the creeks and rivers flowing into the Missouri. Congress.
(Note: Bead is missing at this writing in 2003). I never saw that buffalo.
About two miles off from the mouth of the river the party on shore saw another of the objects of Ricara superstition; it is a large oak tree standing alone in the open prairie, and as it alone had withstood the fire which has consumed everything around it, the Indians naturally ascribe to it extraordinary powers. And so the dog walked away and was not seen any more.”, “Then, someone passed that way again.
She came walking across the prairie toward them. There were some other villages close by, too, but this was the principal one. Now, when I sing to them, they bring the rain.
The stockade was about twelve feet high of logs set firmly in the earth. They thought it was a Holy Stone. B. Welch's Unpublished Manuscripts, Fort Yates Agency Sioux-Life Documents 1870-1939 copied by Welch, Forts and Trading Posts in Dakota Territory. I am not even a great warrior. When nighttime came, we went to our camp down by the water. You must do as I tell you to do. It acted very funny, that rock. Another interesting journal was maintained by Charles Le Raye who, in 1801, was captured by a hostile band of Sicangu (or Brules) which is one of the seven separate tribes of the Teton Dakotah (Sioux). He would take live hot coals from the fire and chew them in his mouth without bad results. The man got out his medicine pipe. She took the right to hold this thing then.
The Teton are inclined to look with considerable disdain upon certain other divisions of the Dakotah nation and this old woman called the people who belonged to the Santee Division “Wiceyelo,” which might be freely translated as meaning “whitemanized.” When asked to tell what she knew about the Standing Rock, she said: Photo of Walking on the Shell Woman, 1921, “This rock we Tetons call Iyanboslaha, but the Yanktons call it Iyanposdata. The reasons for this change vary with the different storytellers. But this is not my fault. These roofs had fallen in after a season or two and made a rather gruesome burial place on the hilltops. Senate. The boy’s name was ‘Two Birds’ (His first name, evidently, as his name later was ‘Good Fur Robe’). These men were very good men.
They followed them to the Cannon Ball River and picked them up on the other side. It is by the feet of the stone man. A young man was deeply enamored with a girl whose parents refused their consent to their marriage. The stone mentioned in the foregoing paragraph by the old chief of the Ricaras, as being situated “at some distance up this river,” is the Minnitari Stone, and was drilled and split up for building stone by the white settlers in Mandan, and the basement of Mr. G.W.Renden’s residence is built of the fragments of this holy stone of the inhabitants of the Village of the Crying Hill of one hundred and fifty years or more ago.
When he got there, there came another bird. She was very different from the other young women of the village and there was not a word of scandal regarding her. First Man (Numchkmucknah) was in the first one. It is more like this color (here he pointed to a tan shade in the rug). This hoop was a double one, made with two saplings, one on the inside and one on the outside, each about an inch and a half in diameter, held together with rawhide thongs, passing through. Then some man would say, ‘Well, I will carry around the stone now.’ So he would go there and all the people would watch him as he picked it up. southwest, and midway between two of the principal settlements of the Mandans of the Heart river Villages at the time of La Verendrye’s visit in 1738. 89 1873-74 The whites killed “Bad Bird” winter. Four Swords, an aged Sioux, living today upon the Standing Rock Indian Reservation, when questioned regarding the stone, said: “This stone. I shall be able I hope, to give some sketches more to the life than I could have done from any effort of recollection.”, “I said that the wigwams or lodges were covered with earth – were forty or sixty feet in diameter, and so closely grouped that there was but just enough room to walk and ride between them – that they had a door by which to enter them, and a hole in the top for the admission of light, and for the smoke to escape – that the inmates were at times grouped upon their tops in conversations and other amusements, etc., and yet you know not exactly how they look, nor what is the precise appearance of the strange world that is about me.
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